fiction Tag

disclaimer, from Ana:  "if you need a word about why I am featuring a novelist as a poetic influence; her work is poetic to the point of absurdity." et alors... --- I, YOUrcenar. None of my friends seem to give a shit about Marguerite Yourcenar. Sure, someone’s father read her in the 80s—probably Memoirs of Hadrian—and there was an interview in the Paris Review with her just then—just at her death. Naming her as an influence has been taken at times (dans mon cas) as an affectation. {This is supposed to be personal, so I’m making it so. But what isn’t? There’s no person, so person’s everywhere.} So this is what I can tell you about Marguerite Yourcenar & “I” (“L’être que j’appelle moi”/the person I call myself, as she puts it): That - it was my father who introduced me to her. And started me toward owning most of her books. - “I” passed her novella of incestuous love, Anna Soror, around my Croatian high school like the mind-porn that it sure was. - “I” translated parts of her Fires, a reimagining of antique myths—especially the one about Sappho—and made an offering of them to a young woman. This was my idea of courtship; should’ve read Plato’s Lysis first. - when “I” had a blog for four years, called Quoi? L’Eternité. it was named thus after Yourcenar’s memoirs, not Rimbaud. She also introduced me to Yukio Mishima. That’s enough now. But from a current vantage, it’s incredibly ironic that Yourcenar’s writing should have served as a queer f-to-f offering – considering the fact that though she quite likely was queer, she was also very oblique about it – what I’ve heard called “old school.” Here’s a passage from that Paris Review interview cited here without value judgment – neither for Yourcenar nor her interviewer and his “deviance:”

Etel Adnan was born in 1925 in Beirut, Lebanon. Her father was a Syrian Muslim and her mother was a Greek Christian. She was raised speaking French, English, and her father taught her written Arabic. Adnan studied philosophy at the Sorbonne, Paris, University of California, Berkeley, and Harvard. She has many books of poetry and fiction published, including Paris When It's NakedOf Cities and Women, and Sitt Marie Rose, which has been translated into over ten languages and is considered a classic of Middle Eastern literature. She also creates oils, ceramics and tapestry. A life spent writing has taught me to be wary of words. Those that seem clearest are often the most treacherous.” So begins Amin Malouf's In the Name of Identity: Violence and the Need to Belong.  [Ed: free e-book/pdf at link]  As words are navigated into the public sphere, to be watchful requires an interrogation of language, conscious of its make up and observant of mutations as it travels across borders and time.

We stopped going to school after our parents died.  Grieving would distract us from our lessons, we reasoned.  Who could be expected to learn cursive while under such duress?  And because evading the army of replacement parents occupied much of our time, no one could reach us to prove otherwise.
Friends were the new enemies.  We spent our evenings locking the deadbolt, checking the peephole, latching the chain. People came by often, and when they did we pretended we were sick or dying or dead or gone. The house we lived in smelled like moist shag carpeting, and we scrubbed it without mercy.  Sponges shined up the cakey floors.  Our wrinkly fingers paled from the soak of bleach water.  The old and moldy furniture smelled like itself, so we moved all of it onto the front lawn, where it looked lovely.  And after eating in our new sunlit dining room, we stepped inside to sniff out our work.  Nothing had changed.  The smell remained, full-fledged and fetid, and it grew stronger as we walked from room to room.

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